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      <titleStmt>
        <title>Abaev Dictionary: entry <hi rendition="#rend_italic">qædox</hi></title>
      </titleStmt>
      <publicationStmt xml:base="../pubstmt.xml"><p>Translated from Russian in 2020 by Oleg Belyaev (ed.), Irina Khomchenkova, Julia
        Sinitsyna and Vadim Dyachkov.</p></publicationStmt>
      <sourceDesc>
        <bibl xml:lang="ru"><author>Абаев, Василий Иванович</author>.
          <title>Историко-этимологический словарь осетинского языка</title>. Т. <biblScope unit="volume">I</biblScope>. A–Kʼ. <pubPlace>М.–Л.</pubPlace>:
          <publisher>Наука</publisher>, <date>1958</date>. С. <biblScope unit="page">??–??</biblScope>.</bibl>
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      <entry xml:id="entry_qædox" xml:lang="os-x-iron" abv:completeness="english-questions">
        <form xml:id="form_d1914e66" type="lemma"><orth>qædox</orth></form>
        <usg><lang/></usg>
        <sense xml:id="sense_d1914e72"><sense xml:id="sense_d1914e73"><abv:tr xml:lang="ru">
              <q>лесной дух</q>
            </abv:tr><abv:tr xml:lang="en">
              <q>forest spirit</q>
            </abv:tr></sense><sense xml:id="sense_d1914e82"><abv:tr xml:lang="ru">
              <q>леший</q>
            </abv:tr><abv:tr xml:lang="en">
              <q>wood-goblin</q>
            </abv:tr></sense></sense>
        <note xml:lang="ru" type="comment">; <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
            <w>ǧædæræxsnæg</w> id.</ref></note>
        <note xml:lang="en" type="comment">; <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
            <w>ǧædæræxsnæg</w> id</ref></note>
        <note xml:lang="ru" type="comment">.— В фольклоре имеются лишь скудные материалы об этом
          существе. Судя по дигорской мифологической песне <q rendition="#rend_doublequotes">Komiaj
            furti zar</q>, существует два лесных духа, злой и добрый. Первый зовется <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>. Он рисуется как страшное, уродливое
          существо, изрыгающее пламя изо рта. Добрый лесной дух, <w>ǧædsær</w>
          <q rendition="#rend_doublequotes">глава леса</q>, <phr>ǧædi farnæ</phr>
          <q rendition="#rend_doublequotes">фарн леса</q>, <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> является в образе красивого мужчины
              (<phr><ref type="xr" target="#entry_ræsuǧd"/>
            <ref type="xr" target="#entry_læg"/></phr>), обитающего в красивом буковом дереве
              (<phr><ref type="xr" target="#entry_ræsuǧd"/>
            <ref type="xr" target="#entry_tærs"><w>tærsæ</w></ref></phr>). Сюжет упомянутой песни
          сводится к следующему. Чудовище <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>
          похищает дочь бога-покровителя охотников Афсати. Охотник <w>Komiaj furt</w> убивает
          похитителя. Тут появляется из букового дерева <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/>, который берется проводить охотника в пещеру Афсати.
          Обрадованный Афсати щедро одаряет спасителя своей дочери: отныне удача будет неизменно
          сопутствовать ему на охоте.</note>
        <note xml:lang="en" type="comment">. — In folklore there are only scant materials about this
          creature. Judging by the Digor mythological song <q rendition="#rend_singlequotes">Komiaj
            furti zar</q>, There are two forest spirits, the evil one and the good one. The first is
          called <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>. He is drawn as a scary,
          ugly creature spewing flames from his mouth. Kind forest spirit, <w>ǧædsær</w>
          <q rendition="#rend_singlequotes">head of the forest</q>, <phr>ǧædi farnæ</phr>
          <q rendition="#rend_singlequotes">khvarenah of the forest</q>, <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> appears in the image of a handsome
          man (<phr><ref type="xr" target="#entry_ræsuǧd"/>
            <ref type="xr" target="#entry_læg"/></phr>), living in a beautiful beech tree (<phr><ref type="xr" target="#entry_ræsuǧd"/>
            <ref type="xr" target="#entry_tærs"><w>tærsæ</w></ref></phr>). The plot of the mentioned
          song is the following. The monster <phr>ǧædi <ref type="xr" target="#entry_sajtan"/></phr>
          kidnaps the daughter of the patron god of hunters Afsati. The hunter <w>Komiaj furt</w>
          kills the kidnapper. Here <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"/> who undertakes to escort the hunter to the Afsati cave appears from a beech tree.
          Overjoyed Afsati generously gives his daughter’s savior: from now on, luck will always
          accompany him on the hunt</note>
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            <quote xmlns="http://www.tei-c.org/ns/1.0">wæ, ǧædi farnæ, ǧædæræxsnæg, Æfsatijmæ kuvd
              es æ kizgi tuxxaj æma dæ xonuj</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">о фарн леса, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref>, у Афсати устраивается пиршество по случаю (спасения) его
                дочери, и он тебя приглашает</q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">o <ref type="xr" target="#entry_farn"><w>farn</w></ref> of the forest, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref>, Afsati is having a feast on the
                occasion of (saving) his daughter, and he invites you</q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
              <biblScope>215</biblScope></bibl>
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            <quote xmlns="http://www.tei-c.org/ns/1.0">æz dæn ǧædsær ǧædæræxsnæg</quote>
            <tr xml:lang="ru">
              <q xmlns="http://www.tei-c.org/ns/1.0">я — глава леса <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref></q>
            </tr>
            <tr xml:lang="en">
              <q xmlns="http://www.tei-c.org/ns/1.0">I am the head of the forest, <ref type="xr" target="#entry_ǧædæræxsnæg">ǧædæræxsnæg</ref></q>
            </tr>
            <bibl xmlns="http://www.tei-c.org/ns/1.0"><ref type="bibl" target="#src_DZ"/>
              <biblScope>5</biblScope></bibl>
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        <etym xml:lang="ru">И. <oRef/> представляет сложение из <ref type="xr" target="#entry_qæd_1"><w>qæd</w>
            <q>лес</q></ref> и <w type="rec">ох</w> = <mentioned corresp="#mentioned_d1914e334" xml:id="mentioned_d1914e275" xml:lang="x-oldirn"><lang/>
            <w>vahu-</w></mentioned>, <mentioned corresp="#mentioned_d1914e339" xml:id="mentioned_d1914e280" xml:lang="inc-x-old"><lang/>
            <w>vasu-</w>
            <gloss><q>добрый</q></gloss></mentioned>. В данной связи особенно показательно
            <mentioned corresp="#mentioned_d1914e348" xml:id="mentioned_d1914e289" xml:lang="sa-vaidika"><lang/>
            <w>vasu-</w></mentioned>, которое употребляется не только адъективно, как постоянный
          эпитет богов, но и субстантивно, как наименование определенного разряда божеств. По
          словообразовательной модели <oRef/> можно сравнить со <mentioned corresp="#mentioned_d1914e355" xml:id="mentioned_d1914e296" xml:lang="xsc"><lang/>
            <w>Βαγδοχος</w> = <w>baxta-vahu-</w>
            <note type="bibl">(<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
                <biblScope>160</biblScope></bibl>)</note></mentioned>. — Этимологию <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
            <w>ǧædæræxsnæg</w></ref> см.: <bibl><ref type="bibl" target="#ref_ИЭС_I"/>
            <biblScope>534</biblScope></bibl>.</etym>
        <etym xml:lang="en">Iron <oRef/> is a compound made from <ref type="xr" target="#entry_qæd_1"><w>qæd</w>
            <q>forest</q></ref> and <w type="rec">ox</w> = <mentioned corresp="#mentioned_d1914e275" xml:id="mentioned_d1914e334" xml:lang="x-oldirn"><lang/>
            <w>vahu-</w></mentioned>, <mentioned corresp="#mentioned_d1914e280" xml:id="mentioned_d1914e339" xml:lang="inc-x-old"><lang/>
            <w>vasu-</w>
            <gloss><q>kind</q></gloss></mentioned>. In this regard, <mentioned corresp="#mentioned_d1914e289" xml:id="mentioned_d1914e348" xml:lang="sa-vaidika"><lang/>
            <w>vasu-</w></mentioned> is especially significant, since it is used not only as an
          adjective, as a permanent epithet of the gods, but also as a noun, as the name of a
          certain category of deities. As for the derivational model, one could compare <oRef/> with
            <mentioned corresp="#mentioned_d1914e296" xml:id="mentioned_d1914e355" xml:lang="xsc"><lang/>
            <w>Βαγδοχος</w> = <w>baxta-vahu-</w>
            <note type="bibl">(<bibl><ref type="bibl" target="#ref_ОЯФ_I"/>
                <biblScope>160</biblScope></bibl>)</note></mentioned>. — See the etymology of <ref type="xr" target="#entry_ǧædæræxsnæg" xml:lang="os-x-digor"><lang/>
            <w>ǧædæræxsnæg</w></ref> in <bibl><ref type="bibl" target="#ref_ИЭС_I"/>
            <biblScope>534</biblScope></bibl>.</etym>
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